<h2>Name</h2>
<p>
The Surah has been so entitled after the word <em>Quraish</em> in the very first
verse.
</p>
<h2>Period of Revelation</h2>
<p>
Although Dahhak and Kalbi regard it as a Madani Surah, yet a great
majority of the commentators are agreed that it is Makki, and a
manifest evidence of this are the words <em>Rabba hadh-al-Bait</em> (Lord of
this House) of this Surah itself. Had it been revealed at Madinah, the
words "this House" for the Ka'bah could not be relevant. Moreover, its
subject matter so closely relates to that of Surah Al-Fil that probably
it was revealed immediately after it, without any other Surah
intervening between them. On the basis of this very relevance, some of
the earliest scholars regard the two Surahs as one entity. This view is
strengthened by the traditions which say that in the Quran copy
belonging to Hadrat Ubayy bin Ka'b these two were written as one Surah,
i. e. without the insertion of the <em>Bismillah</em> between them. Furthermore,
Hadrat Umar had once recited the two Surahs as one in the Prayer. But
this view is not acceptable because in the Quran copy which Hadrat
Uthman (may Allah bless him) had got written down officially by the
cooperation of a large number of the Companions and sent to the
centers of Islamic lands, the <em>Bismillah</em> was written between these two
Surahs, and since then these two have been written as separate Surahs in
all the copies of the Quran everywhere in the world. Moreover, the
style of the two Surahs is so different that they manifestly appear as
two separate Surahs.
</p>
<h2>Historical Background</h2>
<p>
To understand the Surah well it is essential that one should keep the
historical background relevant to the contents of this Surah and of
Surah Al-Fil in view. 
</p>
<p>
The tribe of Quraish was scattered throughout Hijaz
until the time of Qusayy bin Kilab, the ancestor of the Holy Prophet
(upon whom be Allah's peace). First of all, Qusayy gathered it in
Makkah and this tribe was able to gain authority over the Ka'bah. On
that very basis Qusayy was called <em>mujammi</em> (uniter, assembler) by his
people. This man by his sagacity and wisdom founded a city state in
Makkah and made excellent arrangements for the welfare of the pilgrims
coming from all over Arabia, with the result that the Quraish were able
to gain great influence among the Arabian tribes and lands. After
Qusayy the offices of the state of Makkah were divided between his
sons, Abdi Manaf and Abd ad-Dar, but of the two Abdi Manaf gained
greater fame even during his father's lifetime and was held in high
esteem throughout Arabia. Abdi Manaf had four sons: Hashim, Abdi Shams,
Al-Muttalib, and Naufal. Of these Hashim, father of Abdul Muttalib and
grandfather of the Holy Prophet, first conceived the idea to take part
in the trade that passed between the eastern countries and Syria and
Egypt through Arabia, and also to purchase the necessities of life for
the Arabians so that the tribes living by the trade route bought these
from them and the merchants living in the interior of the country were
attracted to the,market of Makkah. This was the time when the Sasanian
kingdom of Iran had captured the international trade that was carried
out between the northern lands and the eastern countries and Byzantine
empire through the Persian Gulf. This had boosted up the trade
activity on the trade route leading from southern Arabia to Syria and
Egypt along the Red Sea coast. As against the other Arabian caravans,
the Quraish had the advantage that the tribes on the route held them in
high esteem on account off their being keepers of the Ka'bah. They
stood indebted to them for the great generosity with which the
Quraish treated them in the Hajj season. That is why the Quraish felt no
fear that their caravans would be robbed or harmed any where on the
way. The tribes on the way did not even charge them the heavy transit
taxes that they demanded from the other caravans. Hashim taking
advantage of this prepared the trade scheme and made his three
brothers partners in it. Thus, Hashim obtained trade privileges from
the Ghassanide king of Syria, Abdi Shams from the Negus, Al-Muttalib
from the Yamanite nobles and Naufal from the governments of Iraq and
Iran, and their trade began to flourish. That is how the four brothers
became famous as traders and began to be called ashab al-ilaf
(generators of love and affection) on account of their friendly
relations with the tribes and states of the surrounding lands. 
</p>
<p>
Because
of their business relations with Syria, Egypt, Iraq, Iran, Yaman and
Abyssinia, the Quraish came across such opportunities and their direct
contact with the culture and civilization of different countries so
enhanced the level of their knowledge and wisdom that no tribe in
Arabia could match and equal them. As regards wealth and worldly goods
they became the most affluent tribe, and Makkah became the most
important commercial center of the Arabian peninsula. Another great
advantage that accrued from these international relations was that
they brought from Iraq tile script which later was used for writing
down the Quran. No other Arabian tribe could boast of so many literate
people as Quraish. For these very reasons the Holy Prophet (upon whom
be peace) said: "Quraish are the leaders of men." (Musnad Ahmad:
<em>Marwiyat Amr bin al As</em>). And according to a tradition from Hadrat Ali
in Baihaqi, the Holy Prophet said: "First the leadership of the
Arabians was in the hands of the people of Himyar, then Allah withdrew
it from them and gave it to Quraish".
</p>
<p>
The Quraish were thus prospering
and flourishing when the event of Abrahah's invasion of Makkah took
place. Had Abrahah at that time succeeded in taking this holy City and
destroying the Ka'bah, the glory and renown of not only the Quraish but
of the Ka'bah itself, would have faded away, the belief of the pre-
Islamic Arabia that the House indeed was Allah's House would have been
shattered, and the high esteem in which Quraish were held for being
keepers of the House throughout the country would have been tarnished.
Then, after the Abyssinian advance to Makkah, the Byzantium also would
have taken the initiative to gain control over the trade route between
Syria and Makkah: and the Quraish would have been reduced to a plight
worse than that in which they were involved before Qusayy bin Kilab.
But when Allah showed this manifestation of His power that the swarms
of birds destroyed 60,000 Abyssinian troops brought by Abrahah by
pelting then, with stones, and from Makkah to Yaman they went on
falling and dying by the wayside, the faith of the Arabs that the
Ka'bah indeed was Allah's House increased manifold, and the glory and
renown of Quraish too was enhanced considerably throughout the country.
Now the Arabs were convinced that they were under Allah's special
favor; therefore, they visited every part of Arabia fearlessly and
passed through every land with their trade caravans unharmed. No one
could dare touch them with an evil intention. Not to speak of touching
them, even if they had a non-Quraishite under their protection, he too
was allowed to pass unharmed.
</p>
<h2>Theme and Substance</h2>
<p>
As all this was well known in the time of the Holy Prophet's
appointment to Prophethood, there was no need to mention them. That is
why in the four brief sentences of this Surah, Quraish were simply asked
to consider:"When you yourselves acknowledge this House (i. e. the
Ka'bah) to be Allah's House, and not of the idols, and when you fully
well know that it is Allah alone Who has granted you peace by virtue
of this House, made your trade and commerce flourish and saving you
from destitution favored you with prosperity you should then worship
and serve Him alone."
</p>

